John 7:17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. The ancients tell us that when Jupiter saw men striving for Truth, and pulling her to pieces to secure her for themselves, he sent Mercury, who dressed Error up in the imagery of Truth; and though then men were sure to get but little truth, they were as earnest as ever, and lost peace, too, in their contentions for its image. This is no wonder; but when truth and peace are brought into the world together, to see men contending for the truth to the breach of the peace is the greatest wonder. Disputation cures no vice, but kindles a great many. Christianity is all for practice; and the time spent in quarrelling about it is a diminution to its interest. Christ's way of finding out truth is by doing the will of God. Consider — I. THE WAYS MEN HAVE PROPOUNDED TO FIND TRUTH, AND ON THAT FOUNDATION TO ESTABLISH PEACE IN CHRISTENDOM. 1. That there is but one true way is agreed upon, and therefore every Church propounds a system, and says that is the true religion; like Brutus and Cassius, of whom one says, "They supposed themselves were the commonwealth." But of this there can be no end; for divide the Church into twenty parts, and you and your party are damned by the other nineteen. 2. Others conclude that this evil must be cured by submission to an infallible guide; but this can never end our con. troversies, because the greatest controversies are about this guide, and because — (1) We cannot find any such guide. (2) Nor do we find one necessary. (3) Those who pretend to be such are deceived. (4) They do not believe in their infallibility, for they do not put an end to their own questions. (5) Given such a one, we should fail of truth, for perhaps he would not perform his duty, or we should at times misunderstand or be perverse. God is an infallible Guide, yet by our faults we are as far off from peace and truth as ever. 3. Some wise men have undertaken to reconcile the differences of Christendom, by projecting that each side should pare away something of their propositions, and join in common terms of accomodation. This has been tried, but has produced nothing but a fantastic peace. 4. Others, observing that many controversies are kept up by ill stating of the question, endeavour to make the matter intelligible; but we find by sad experience that few questions are well stated; and when they are not consented to, and when agreed upon by both parties to be well stated, are simply armies drawn up with skill and waiting to thrust their swords in each others' sides. 5. Some have propounded a way of peace rather than truth — universal toleration. This relies on a great reasonableness, since opinions cannot be forced; and when men receive no hurt, it is to be hoped they will do none. But there are many who are not content that you permit them; they will not permit you. Their way is not only true, but necessary, and all moderation is but want of zeal for God. What is now to be done? Must truth be for ever in the dark, and the world divided? We have examined all ways but one; and having missed in every other, let us try this. Let every man in his station do the duty which God requires of him, and then he shall be taught of God all that is fit for him to learn (Psalm 111:10; Psalm 119:100). Theology is rather a Divine life than a Divine knowledge. II. CERTAIN CAUSES OF OUR ERRORS ARE NOTHING BUT DIRECT SINS. 1. No man understands the Word of God unless he lays aside all affections to sin. "Wickedness," said Aristotle, "corrupts a man's reasoning," it gives him false principles and evil measures of things. A covetous man understands nothing to be good that is not profitable. A voluptuary likes your reasoning well enough if you discourse of the pleasures of sense, but if you talk of religion he cries out, "What is the matter?" A man's mind must be like your proposition before it can be entertained. We understand so little of religion because we are in love with that which destroys it; and as a man does not care to hear what does not please him, so neither does he believe it. 2. He that means to understand the will of God must lay aside all inordinate affections to the world. A veil was on the hearts of the Jews (2 Corinthians 3:14), because they looked for a temporal prince and secular advantages, and so they would not accept the poor, despised Jesus. The argument of Demetrius is unanswerable, "By this craft they get their living." When men's souls are possessed by the world, their souls cannot be invested with holy truths, because a man cannot serve two masters or vigorously attend two objects. 3. No man, however learned, can understand God's word, or be at peace on religious questions unless he be a master over his passions. When a man is mingled with his congenial infirmities of anger and desire, he judges of heavenly things accordingly. Truth enters into the heart when it is empty, and clean, and still; but when the mind is shaken with passion, you can never hear the "voice of the charmer, though he charm very wisely." But all this while we are in preparation only. When we have cast off sin, the world, and passion, then we may say, "Speak, Lord, for Thy servant heareth"; but we are not yet instructed. III. WHAT IS THAT PRINCIPLE OR MEANS BY WHICH WE SHALL CERTAINLY BE LET INTO ALL TRUTH? Do God's will and you shall understand God's truth. 1. This must be taken for a praecognition that every good man is taught of God, and unless He teach us we shall be poor scholars and worse guides. By how much nearer we are to God, by so much better shall we be instructed. This being pre-supposed, we can proceed by wonderful degrees in this Divine philosophy. 2. There is in every righteous man a new vital principle; the spirit of grace is the spirit of wisdom, and teaches us by secret inspirations, effects and energies (1 John 2:27). Which principle divers fanatics, misunderstanding, expect to be conducted by ecstasy. But God's Spirit does not destroy reason, but heightens it. He opens the heart not to attend to secret whispers, but to hear the Word of God, and gives us a new heart to understand it, otherwise the gospel is a dead letter (1 Corinthians 2:14). When the wicked governor asked of Christ concerning truth, Christ gave him no answer. He was not fit to hear it. 3. A good life is the best way to understand reason and religion, because by the experiences and relishes of religion there is conveyed to us a sweetness to which all wicked men are strangers. When reason is raised by the Spirit of Christ, it is turned quickly into experience. So long as we know God only in the ways of men, by learning and dispute, we shall see nothing but a shadow of Him, but when we know Him with the eyes of holiness, we shall hear what we never heard and see what we never saw. 4. There is a sort of God's dear servants, who perfect holiness in His fear, who have a degree of charity and Divine knowledge more than we can discourse of. This is to be felt and not to be talked of. A good man is united to God as flame touches a flame, and combines into glory. He is the friend of God and best knows God's mind. IV. BY WHAT MEANS IS IT EFFECTED THAT A HOLY LIFE IS THE BEST DETERMINATION OF ALL QUESTIONS, AND THE SUREST WAY OF KNOWLEDGE? Is it to be supposed that a godly man is better enabled to determine the questions of purgatory and transubstantiation? Is a temperate man a better scholar than a drunkard! Answer: In all things in which true wisdom consists, holiness, which is best wisdom, is the surest way of understanding them: And this — 1. Is effected by holiness as a proper and natural instrument, fur naturally everything is best discerned by its proper light. As the eye sees visible objects, and the understanding intellectual, so the spirit the things of the Spirit. Who can tell better what is and what is not true reformation, than he who is truly reformed. He knows what pleases God and can best tell by what instruments He is reconciled (Proverbs 10:31-32). 2. Holiness is not only an advantage to the learning all wisdom and holiness, but for discerning what is wise and holy from what is trifling, useless, and contentious. If God's Spirit be your teacher, He will teach you such truths as will make you know and love God, and become like Him and enjoy Him for ever. But what are you better if any man should teach you whether every angel makes a species, or what place Adam should have lived in if he had not fallen? 3. Holiness is the best way of finding out truth, not only as a natural medium, or as a prudent medium, but as a means by way of Divine blessing (John 14:21). Love is obedience, and we learn His words best when we practise them. 4. When this is reduced to practice and experience, we find not only in practical things, but even in the deepest mysteries, not only the most eminent saints, but every good man, can best tell what is true and reprove an error. He that goes about to understand the Trinity by words of man's invention, he may talk something, but he knows not what. But the good man that feels the "power of the Father,'' to whom the Son has "become wisdom and righteousness," etc., and in whose heart "the love of God is shed abroad by the Holy Ghost," though he understands nothing of what is unintelligible, yet he only understands the mystery of the Trinity. Experience is the best learning. Application: 1. That is no religion whose principles destroy any duty of religion. 2. It is but an ill sign of holiness when a man is busy in little scruples and fantastic opinions about things not concerning the life of religion. 3. That is no good religion which disturbs governments and shakes the foundation of the public peace. (Jeremy Taylor.) Parallel Verses KJV: If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. |
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